 | Advice to the Salafees concerning refutations | by Nasrin for everyone |
Advice to the Salafees concerning refutations
By Shaykh 'Aayid bin Khaleef ash-Shimmerree
Translated by:
Akram an-NajdeeSource:
Translated from the audio lecture: Explanation of Kitaab at-Tawheed, tape 2 (9:00 to 46:00). Listen to the audio at the audio section of the Athaar websiteTranscription of the advice:
Speaking about an issue the Shaykh -hafidhahullaah- says: And after that I'll talk about the issue that some of the Salaf - and some of the Sahaabah- stated that it should be noted in the Qur'aan not in other than the Qur'aan. And some of them did not warrant this.There is a point here with this issue. It is that there were differences between the Salaf, the Salafiyyoon. And there existed differences between the Sahaabah (companions) in issues like this one. The Sahaabah differed in this issue. There existed differences amongst the Sahaabah concerning: "Did the Prophet - Salallaahu alaihi wa salam- see his Lord?" Clear or not? Some said that he did not see Him and that it's the vision in the dream and the correct opinion is that it was a vision in the dream. However some of the Sahaabah said that he saw his Lord.
There existed differences between the Sahaabah in many Fiqh and knowledge-based issues. Clear or not? Rather there existed differences between the Sahaabah that even led to fighting between them, such as the battle of Siffin and Jamal. It led to fighting! Envision it... meaning, it's not regulardiffering, it's differing that led to fighting... armies, fighting from this side and that side. And they killed each other in this fighting, to this level! However, has any of the Sahaabah, regardless if they differed with each other in a Fiqh-related issue or differed with other Sahaabah in the issue of the Prophet -salallaahu alaihi wa salam seeing his Lord, or the issue of Siffin or Jamal, or other than it... have you heard any of the Sahaabah saying about the other side, even if it's the side that fought them sword to sword, than he is not from the Sahaabah? Or negated his companionship? Or said that he is an innovator, misguided and misleading others? Or that he said that this one has this and that - from the names that are given to the people of misguidance? The answer is, "No."
Rather the matter is established from them that if one of them heard that another was killed -in the same battle- they would cry. And they would stand by his companion than was fighting him - after he was killed- and he would cry. Rather- Pay attention! - After the fighting stopped between them, we would not hear that some of the companions went to the place of so-and-so and some others went to the place of so-and-so. Rather they would go stay with each other.
In fact, Mu'aawiyaah - radhiallaahu anhu -, the one who fought 'Alee, when the pledge of allegiance was given to Mu'aawiyyah… we did not hear that the group that fought Mu'aawiyyah with 'Alee left the obedience to Mu'aawiyyah. Rather they gave their allegiance to Mu'aawiyyah. We did not hear that there was repercussions from this differing, meaning it lasted two years, rather the opposite... when Al-Hasan - radhiallaahu anhu - stepped down, clear or not? We found that the Sahaabah gathered around Mu'aawiyyah, and they went to Jihaad, they opened the countries, defended the front lines, and they fought.
It is important for the Salafees to understand this point very well.
There have come between us disputes. There have come between us refutations. There's nothing wrong it. There's no problem. There have come refutations from the latter ones for the earlier ones. Meaning: the one who preceded him in knowledge and Da'wah, the opposite has come true.
However, the most important thing is that the conditions be: the Taqwa (fear) of Allaah -'azza wa Jall-
The second thing is: That you want the Truth.
The third thing is: that you use the legitimate (shar'ee) terms in differing. Do not give him the terms used for the Jahmiyyah and the Hulooliyyah. And give him the expressions of the people of deviance. The effects (types of language) found in the book "Refutation of Ad-Daarimee upon al-Mareesee" or the types of language from, "the Refutation of the Jahmiyyah" that Imaam Ahmed mentioned or other than him. Then they take the same types of expressions and use it on a Salafee who made a mistake - you see that he made a mistake - then you use the expression misguidance and innovation on him.
(For example,) "You are a deviant innovator! And you have... you erred... and you... and you...!!" If there is some innovation with him, then affirm it with evidence and proof. And the Salafees are not stupid or idiotic, and they are not blind followers. Not for you, not for someone else. Read your evidences. Not every person has lived forever in Salafiyyah and Allaah has blessed them with it, then after that they made a specific mistake and you took that and made it a split between the Salafees and to make differing between the Salafees and to make them consider each other deviant, innovators, or to warn from each other, and to downplay their efforts. And that person, you may find him opposing the Jahmiyyah, Raafidhah, Soofiyyah, and the liberals. Meaning: In his country there's no one known except for him. He's the one holding the banner of Salafiyyah in his country and his area. He supports Tawheed ar-Roobubiyyah (Oneness of Allaah's Lordship).He supports Tawheed al-Uluhiyyah (the worship of Allaah alone). He supports Tawheed al-Asmaa was-Sifaat (the uniqueness of Allaah's Names and Attributes). He prohibits innovations and the people of desires, and he prohibits, and prohibits, and prohibits... then after that you come to "terminate" him and you end his presence.
If we open this door, then tomorrow none of us will remain. And I say this to you frankly! I advised some of the students of knowledge: I said to them, "Respond... refute, there's no problem, respond, and write a book, and mention the person you are refuting by name. And clarify his mistakes with clear evidence and proofs, no problem. The religion of Allaah is to be preserved. However this does not mean that you make it an issue of Walaa and Baraa' (loyalty and disownment) and judge upon everything he calls to and terminate all the Salafiyyah he has. And to cause strife and splitting between the Salafees and the People of Tawheed"
Some of the people do not know what the mistake actually is! They hear your harsh speech and he does not know what this mistake with him is. Then you make it hard on him. Then he will label you with harshness. Or that you do not want anything except a person who agrees with your opinion! And the other group has the same speech, "You are harsh people; you don't want anything but those who agree with your opinion!" Then the group will say, "No, you are too lenient (mutamay'i'oon) and you do not want anything except what agrees with your leniency (Tamyee')!" And the Salafees start to disperse and split! This is unacceptable!
And this door, if it is opened then there will be no students of knowledge remaining. Now in the field there are issues that you know, but what is hidden is that there are secondary students of knowledge, you know them with Salafiyyah, they are strong and they write about Salafiyyah. There are people preparing refutations to beat them- other than what you see out there. Look! The Salafees respond to each other, no problem, it's imperative to return ourselves, return our generation and youth. It's normal. Read this refutation of this one upon that one. Upon Hamood at-Tuwayjiree. He refuted Al-Albaanee. And the people read the speech of Al-Albaanee and they read the speech of Hamood at-Tuwayjiree - Rahimahullaah rahmatan waas'iah-. However Hamood at-Tuwayjiree did not say about Al-Albaanee that he is not Salafee, or warn from Al-Albaanee, or warn from all of what he has written, or degraded Al-Albaanee.
Ibn Baaz refuted Al-Albaanee in the issue of covering the face and in other issues, and in the issues of Hajj, and issues in the Salaah (prayer) - Clear or not? - However Ibn Baaz did not degrade anything from the name of Al-Albaanee and Al-Albaanee did not degrade anything from the name of Ibn Baaz.
Even the students of knowledge: respond to what is between you. Perhaps a person would say: A person may be – yes, he is Salafee however he deviated. And the hearts are between the two fingers of Ar-Rahmaan (The Most Merciful- Allaah). He maybe Salafee, however he has something from Bid'ah with him. And then he starts to call to it. He befriends and opposes due to it. He loves and hates due to it, and like this. We say: What he differs in, refute it. However the people should understand your refutation. They should know his mistakes and his innovations then after that comes the warning against him.
However the people, they do not know this thing! The people know that he is Salafee and that most of the people have more praise for him. And they know that his books are Salafee books. And the person has with him good, then you come and say, "He has this... he innovated... this..." No, the people will not refute him.
We are Salafees - understand this very well - Salafees. We do not blindly follow anything from anywhere. We follow the Book (Qur'aan) and Sunnah. And those who want to bring us proof, then bring it - whether it is speech about people or speech about an issue. When you speak about a person who is well-known with Salafiyyah and Sunnah, mention your proofs. Mention your evidences. Clarify it with proofs and such. Stay away from intimidation and labels. Be committed to using legislated terms. We do not want in our refutations that which does not hold strong to the legislated expressions.
And give your statement based upon the mistake made. The expression should be in accordance with the mistake that was made. The statement should not be greater than the mistake itself. The mistake is a sin and you give him an expression for an innovator! The mistake may in a knowledge-based issue - which has differences- and there are those from the people of knowledge that agreed with this - from the major people of knowledge, then you work with him as if he is the most deviant of the creation of Allaah. What if I take that and apply it upon the major scholar who said the same thing, what will you do? You have a problem!!
We do not want it... we want our refutations to be strong and accurate. If you open this door, your speech will be brought and will be incumbent to be put on such and such scholar. The major scholar said the same speech as this one. What will you say? You will say the major scholar erred!! They will say, "You said he made a mistake, okay then why do you say about this one that he is misguided and misguiding others, and considered his entire way as deviated? And the scholar you just say he erred!! Political correctness?"
Okay, if you see that it is deviance, and this one deviated and the likes, then apply it to all. Therefore, it is incumbent upon us that we understand that the refutations which occur between us are likely. No problem. The Salafees and Ahlus Sunnah refute each other and debate about Fiqh-related issues. In issues… even issues in the Usool of Ibn Khuzaymah and he was refuted in the issue of "As-Soorah" and other than it... refutations are expected.
And Ibn 'Uthaymeen - may Allaah have mercy upon him - in the issue of "Ma'iyyah", Hammood at-Tuwayjiree refuted him and Ibn Baaz advised him and Ibn 'Uthaymeen returned from that position. However he did not say, "O Ibn 'Uthaymeen! You have something with you, You are a Huloolee! And you are a Jahmee! And you are this!!" - wal-'iyyaadhu billaah.
Refutations are expected. And the Salafees have refutations between them. And people err. However it must be under a Salafee framework, as long as it is holding fast to the principles of Salafiyyah, as long as it is in opposition to the people of innovations and the people of desires. Opposing the Ashaa'irah, Mu'tazilah, Jahmiyyah, polytheists, Ikhwaan al-Muslimeen (Muslim Brotherhood), Tableegh, and the Takfeerees. Opposing all of this Dunya (worldly life). And it should be known with Salafiyyah and aiding it. So it is incumbent that we should be cautious and tactful.
I do not want to sit in a room and have the door closed on me - may Allaah Bless you - and the people are exposed to the filth that is outside and leave the fitnah to spread between the Salafees in all the places that is not important to me. Leave them burning in Libya, burning in Europe, burning in Jordan, burning in Egypt, burning in the Gulf...not important to me!! Leave salafiyyah to burn completely!
When one says something then listen to it, and look at the benefits and the harms, and give something which the other will accept so that the fitnah (tribulations) will not spread.
If I want to refute a person, it is incumbent that I consider... if this person is known with Salafiyyah and with the Sunnah - I should consider what will spread amongst the Salafees from Fitnah (tribulations). I refute and I clarify: that he erred in this and this, and that the response to you is this and this, with good manners and respect... and I publish my response and with his name and with everything... there's no problem. There's no problem.
It is incumbent to educate the youth - and to educate ourselves before that - that we accept the differences between us and respond to each other. As for this issue - using expressions which are greater than the mistake, clear or not? Then this is a dangerous matter. I am not opposing any student of knowledge refuting another Salafee student of knowledge, ever! And some of the brothers, I said to them, "Respond with a book and by name, leave the salafees who know. However, mention your proofs and your clear evidences without a fuss, and without using expressions greater than the mistake itself, and without loyalty and disownment due to it, and problems and like this... for this is unacceptable. "
And now the reason for my speech, now there is a fire which is burning and flaming, not just those who you know, there is fire waiting!! Waiting, those who you do not know, who you have not seen now, it has this fire and flame, and it has people waiting. Meaning - I will give you an example-: When a person is with another person in the same place, and the other person writes his book - and all of them are Salafees- then the other person comes saying that the other so-and-so has incorrect statements, why did you not come and advise him? Why did he go and write a book? Then if he writes a book - no problem - and he wants to call out his mistakes, why did he say that he is not a Salafee? We went and entered this subject and after that everyone has gone and attacked the other. And it's gone to split the Salafees in every part of the world. Clear or not? Then what should we do? What do we say?
We say:
Differences occurred between the Salaf - themselves-, and between the Sahaabah - themselves - however their differences were: do not consider the other an innovator or consider the other deviant. They used to have respect with each other, and the matter came to the point where they fought and killed each other for what came between them - may Allaah be pleased with them all- and with that they praised each other... he is the one who killed so-and-so... and with that after the fighting ended it was over. They were beloved to each other and we do not see that they called against each other.
And with us - throughout history - refutations occurred between the Salafees, refutations occurred between the followers of the Madhaahib. They refuted each other in issues: in Salaah (prayer), in Siyaam (fasting), in Zakaat (charity), and in Hajj (pilgrimage)... I'll give you an example now, no problem. Let's discuss it with this chapter! You have the explanation of Ibn 'Uthaymeen and the explanations of the people of knowledge. However let's address these problems.
When the differences spread between the Salaf regarding the issue of one who leaves the Salaah - while affirming its obligation - clear or not?, then the people come now- on the grounds that they are Salafees- they look at a person that does not consider the one who leaves the Salaah as a disbeliever, that he is not a Salafee. Rather greater than this, they describe him as a Murji'!
This is from oppression and this is from extremism in differing!
Imaam Maalik was a Murji? Imaam ash-Shaafi'ee was a Murji? Aboo Haneefah, it is reported from him that he had Irjaa' in the issue of actions. However, as for Ahmed bin Hanbal, there are five narrations from him that have been reported in the issue of leaving the Salaah, including that he does not see that he (the one who leaves salaah) is a disbeliever. Ibn Qudaamah - the leader of the Madhhab - did not see it (disbelief of the one who leaves Salaah). Ibn Taymiyyah did not see disbelief except the one who abandons it completely and did not prostrate except for a single prostration and did not bow except for a single bow (rukoo') - his entire life - and he completely abandoned it. Rather he said, "If he is called by the Imaam and he rejects, then he has disbelieved." And this is the correct opinion. Ibnul Qayyim -same thing- he saw that it is disbelief in action, and other than this.
Those people want to obliterate them. Meaning, those people, if one of the people of desires sat with them he will prevent him. He will say come... as long as it's like this... according to your words: Maalik, ash-Shaafi'ee, Ahmed bin Hanbal - in a narration -, Ibn Qudaamah, Ibn Taymiyyah, Ibnul Qayyim... all of them! You people did not study Irjaa' and you understand the sect of the Murji'ah only from Ibn Taymiyyah. You do not understand what is Irjaa' except by the way of Ibn Taymiyyah! He has some activities which are extreme.
The issue of excuse due to ignorance: this is an issue of different opinions. The people who agree with it, they enter them into the issue of Irjaa'. They make loyalty and enmity based on the issue of the excuse due to ignorance. And there is no place except that those who do not see an excuse due to ignorance insinuate that it is from the people of our times!
Okay, if you insinuate that (it is from) the people of our times then insinuate it upon Ibn Taymiyyah, he is the one who saw an excuse due to ignorance. Muhammad bin 'Abdul-Wahhaab, it is reported from him that he saw an excuse due to ignorance. Ibnul Qayyim, so-and-so... so-and-so... so-and-so... a lot of the earlier people of knowledge, those who Salafiyyah is learned from, you and your scholars.
They come to this issue and turn it into Walaa' and Baraa' (loyalty and abandonment) and hostility and accusations and like this. Now this category of people that are doing work, we know what they are doing, we have news of their actions, and we have information about them, but they think that they are clever! And everything is with us! But we are waiting for them to openly announce the name, so that we can show them what a refutation is, because he is striking from below ...., and when you face him he says, "No I don't mean you." When he takes the youth and is working with them day and night, it gets to the point that when you start a class near them then they cut you off and abandon you... and do not talk to you saying: never... never... never... never!
And this plotter, I have a way with him. I plot against him like he plots against me and at the same time I do not clarify, how will it become clear to him for him to return and I teach him!
Because it's not logical that I talk about a person who is hidden and no one knows him, because if I talk then the people will say, "You have oppressed!" Because he will constantly say, "No I didn't say that!" I have become an oppressor O 'Aayid! They say, "Your refutation is oppression of him!"... We have with us legislated politics, it's not that so-and-so plays with us and so-and-so thinks he's smart! Clear or not? So then: Just like you are working - they go and hear this tape and spread it -! We work, but let us forget this for a second... clear your head and see what he will write in response!
As for the for the issue of the splitting of the youth in the issue of the excuse due to ignorance, the splitting of the youth in the issue of disbelief of the one who abandons the Salaah, the splitting of the youth in the issue of Irjaa' and what is Irjaa' and Jins al 'Amal and what is Jins al 'Amal and problems like this.
Alhamdulillaah (All praise is due to Allaah), the Salafees from a long time before knew Eemaan and that it is the belief, speech, and action and these are the three pillars of Eemaan. And the one who does not work completely, sitting a period of time, and he rejects that he should prostrate, pray, fast, give charity, or perform Hajj (pilgrimage), these are not present - originally- because Ibn Taymiyyah said: "This issue is conceptual, it is not possible for the person who has the will and ability to not pray, prostrate, praise Allaah, or act!" This is not present, this one is playing with us. Disbeliever, however he is deceiving us! Ibn Taymiyyah mentioned this and the people of knowledge mentioned it...
I know some of the people, their reasons are politics. They do not have any relationship to your concerns. Meaning, you are slaughtering yourself studying the issue and what is their evidences... and he's politically motivated. His work is politics. He wants to degrade the other group so that they are not known with Salafiyyah. That's it! So he wants anything on them!
Al-Albaanee died... Al-Albaanee died or not? Al-Albaanee died! Their understanding with him will be on the Day of Resurrection! You repeat it 24 hours, "What do you mean, Al-Albaanee?" - We know - we say to them, "What do you intend?" They say, "We do not know!" And there and there! Who are they? Remember them so that you learn how to refute.... so they focus on Al-Albaanee and they do not mean Al-Albaanee. When Al-Albaanee was alive, no one said about him that he is a Murji' - except Safar al-Hawaalee, and the sick Ikhwaanis and Takfeerees, the followers of Sayyid Qutb - clear or not?
The people of Sunnah and Tawheed did not say it. Ibn Baaz did not say it, Ibn 'Uthaymeen did not say it. The people of knowledge did not say it. No one said this. When this fitnah (trials) arose from the group of Sayyid Qutb and the Suroorees that are here with us, Ibn Baaz said and clarified that he is Salafee. Ibn Uthaymeen refuted them and clarified that he is Salafee and whoever spoke about Al-Albaanee with Irjaa' that he does not know Irjaa' or that he does not know Al-Albaanee. Meaning, this fitnah existed in the time of the two Imaams: Ibn Baaz and Ibn Uthaymeen and they refuted them.
However when Ibn Baaz, Ibn 'Uthaymeen, and Al-Albaanee died, another type arose who were different from the first. However their work is interpolation, because they are cowards!! Because the politics that they work with - it's not for Allaah - it's political, they apply the methodology of fear. Clear or not?
So I say: right now there are those who are sitting down and working to split the Salafees, and they succeeded in some areas, and we know. We sat with some people who used to be with them. And they told us that they want this and this to this extent even to your religious seminars, they would come to some of the youth and say: "Make a seminar at the same time as your seminar and we will pay you!!" And it was said to some people with this same statement from people who are known! We know those who said this to them. And we know what was said, and with that we kept quiet, we've known about it since three or four years being silent, but we do not want any fitnah.
Then, we have a specific limit, if he comes then go and refute. Until now he has not come. Until now they've just gotten on the camel, the rider of the camel rides however he wants... stand and be patient... clear or not? The reason is that the call to Salafiyyah will remain and the Takfeerees and the group of Usaamah bin Laaden, Al-Qaeda, and the Qutubis will not be happy. The people of desires will be happy about us (if we don't). However I say to them: You've increased your insults, and you've increased your criticisms, and patience has its limitations, clear?
The other type - same speech- we have students of knowledge who are well known, famous in the Da'wah of Salafiyyah and they have books about innovations and the innovators and in everything. Allaah has given benefit through them, great benefits. And with the people, he differs in an issue or in a book or said some statement... they want to degrade him.
In conclusion, the refutations between the People of Sunnah are expected. This is a matter which has occurred before, the Sahaabah themselves used to refute each other in issues of Fiqh and there came between them differing - which is well known - in issues of Fiqh from the Masaa'il Fiqhiyyah (Fiqh issues). There came between them differences in the issue of the Prophet - salallaahu alaihi wa salam- seeing his Lord or not - actual sight of the eyes or in the sleep - and their came between them differences to the level that they fought with the sword. Do we not say salafiyyeen??
Okay let's see the Salaf, how they dealt with each other when there was differing between them. We imitate them! Correct or not? Do we not refute the people of innovation because the Salaf refuted the people of innovation? Just like this we look at the Salaf - the sahaabah and taabi'een - how the differences of opinion were handled between them and how they dealt with each other.
Our major scholars like Ibn Baaz, Ibn 'Uthaymeen, and al-Albaanee and other than them in this time, how did they differ amongst themselves? How did they refute each other? They imitated the way of the Salaf.
We are not like the Hizbees (partisans) that if one of their friends makes a big mistake, they do not refute him to preserve their hizb (group)! This is not for Allaah! We say refute, but refute with the legislated terms, refute without having after it any repulsion and hate and that leads to division between the ranks of the Salafees or oppression in the judgment or a test for the Salafees.
When it is clarified to you that this person has erred and has been responded to, and it isn't clear to me then do not test me! I have my evidences and you have your evidences. I do not follow desires; if I followed desires then you have some talk, affirm that I follow desires. This is a matter of the heart! I also have my evidences and I will debate you with it and show you and clarify to you and I love you (for the sake of Allaah). Then don't you don't deal with me if I don't agree with you and that's it, I'm not Salafee!! Salafiyyah is in the Book and the Sunnah and the understanding of the Salaf, not with you however you may be! This is the problem that it's incumbent to understand.
The other group, if you differ with them then they'll say to you that you are not Salafee. The earlier group, if you differ with them they'll say you are not salafee!! Running through Salafiyyah! Salafiyyah is a great matter, exiting people from Salafiyyah is a great matter, you will be asked about it on the Day you are in between the Hands of Allaah. This fitnah that that has started between Salafees is a great matter. When fitnah starts between the People of Sunnah and the People of Tawheed and Salafiyyah it is a great matter! What will I say to my Lord -All Praise to Him-?! I sit with the door closed upon me and I have caused a trial for Ummah outside! What pretext has been taken - even if the person has erred- taken the causes and measures to clarify his mistakes without splitting the ranks. It does not bother me! Split or no split! The ignoramus understands the way he understands! The layman understands the way he understands, the people understand the way they understand! I have nothing to do with it!!
We live in a time, we see campaigns. The Jews and Christians campaign against Islaam. Look at what America is doing. The Liberalists, what are they doing. Look at the disasters that are happening. The Muslim world is divided. It has many occupied countries. Problems... Come to the Raafidah - from one direction- and their propagation and this. Come to the Soofiyyah and their propagation. Most of the Muslim world study the Ash'ariyyah and like this. Come! Look at the matters with a magnifying glass... come to the Ikhwaan al-Muslimeen and how they eat the greens and the arid, the channels and everything. Come to the Tableegh and see how your neighbor, your brother speak of them!
I do not look at this issue completely, I do not look at the the measures, and I do not look at what benefits the Da'wah, and what benefits Tawheed, and what benefits the People of Sunnah, and what benefits Salafiyyah and the Salafees! There are groups that do not care about. There are people who they do not care about! He sits in his house, in his house the whole time. This is like this, this is like this, this is like this...!!
He does not establish classes in Fiqh and Sunnah. He does not advocate opposing the falsehood and know the value the Sunni and the value of the Salafee and their rarity. And he does not know the great danger that wants to eradicate the presence of Salafiyyah. Such that they want to erase the issue that the Jews and the Christians are disbelievers, he wants to erase that! He doesn't know all of this! If you say that to him he'll say: "Islaam began as something strange and will return as something strange." Okay that's his proof...
Where did the Prophet -Salallaahu alaihi wa salam - go to Taa'if and display himself?! Where did Allaah send Nooh for 900 years?! From the first time, Nooh -alaihis salaam-, from the first day he called them to Tawheed and "Islaam began as something strange..." and he went amongst them and left them alone?!! He did not sit for 900 years with the disbelievers and the polytheists and advise them?! This is a strange understanding! But man endeavors for the causes, and gives Da'wah and is patient. Then he consoles himself and if there is no one he says: "Islaam began as something strange and will return as something strange". However he does not make, "Islaam began as something strange and will return as something strange" that I sit in the house and close my door, and the world burns outside and "Islaam began as something strange and will return as something strange!!" There are no benefits? The legislated benefits did not come to you? The Islaamic politics did not come to you? How did the Prophet - Salallaahu alaihi wa salam- used to meet the disbelievers, the disbelievers used to gather around him. He -Salallaahu alaihi wa salam- used to give them, and the people people were new in their covenant with Islaam and he used to give them more than the Sahaabah so that they would gather to him and he would come to them. And he knew that the Sahaabah were greater than those people. We study the Seerah (history) of the Prophet -Salallaahu alaihi wa salam- and we study the way of the Prophet -Salallaahu alaihi wa salam- and how the Prophet -Salallaahu aliahi wa salam- preserved the Sahaabah, and how the Prophet - Salallaahu alaihi wa salam- ensured that they do not split!
So I advise -specifically- myself and I advise my brothers - meaning it's not just those here because those who are listening online and in every place - I advise my brothers, the Salafees in every part of the world, and I'm the smallest of them, and I'm the most ignorant of them, and I'm at their service, and I am poor (miskeen) - Clear or not? I ask Allaah that He covers us and you with Mercy. I advise you and I say to you:
Fear Allaah with Salafiyyah! Fear Allaah with the Salafees! Fear Allaah with the People of Tawheed! For they are few. And they are being fought and attacked from every direction. So Fear Allaah - Subhaanahu wa Ta'aala- and know what you say. And I will clarify and make it clear: The refutation is a refutation. However refute with manners and knowledge based conditions, and refute based on the mistake and use the legislated terms. As for the expressions that alienate and destroy and do not clarify then we do not want them.
(After continuing with the class, the adhaan was called and the Shaykh said the following after the Adhaan)
In the year 1990, after the attack on Kuwait, I sat with a group of Iraqis who used to live in Kuwait. The rules of the country were that they should return back to Iraq. I sat with a group of about 20 young Iraqis, it was the year 1990 it's been about 19 years now or what?
So I advised them - as I advised myself - with the Fear of Allaah ('azza wa jall) and to spread the Da'wah as-Salafiyyah in Iraq. Then I said to them, "If you find any danger, then stop."
Now some of them have become two types: One type from them, their families are Shee'ah and they would return to Iraq to the areas of the Shee'ah, those people I feared for them that they would be killed. So I said to them, "Do not start with the Da'wah, just be patient a bit because the first thing they will do is pandemonium!"
The second type were of the Sunnah (their families), and they would go to the areas of the Sunnah in the south of Baghdad. I feared for them the Ba'athis (socialists of Iraq), especially because the Ba'this at that time, anyone who called to Tawheed would be insulted as "Wahhaabi, follower of Saudi Arabia" and would be killed. This Saddam Hussayn now, the ignorant sit and cry for him! I brought from this two matters: the most important is that I said to some of them, "If you go to Barr then you work as shepherds." I said to them, "The most important thing to me is that you preserve your salafiyyah. When the conditions become favorable and the Salafees are present, then you call." The important thing is, they went and there was a connection between us during that time... two of them I remember them in the south of Baghdad, they went to work as shepherds. Imagine herding sheep in Barr, because they fear that if they sit inside Baghdad and pray the Sunnah prayers and like this, they will be insulted as "Wahhabi" and that they're like this and they will be killed.
So where did they go? They went to Barr and stayed there are shepherds herding sheep and applying Salafiyyah and Tawheed. One of them, I remember that I gave him a book - he reminded me of it after, I will give you a story after that - I want to give advice for myself beforehand, because I don't usually give these types of stories.
The important thing: Before the fall of Iraq, Saddam Hussayn started some opening for the Da'wah of Salafiyyah after some time - politically- because he was upset at seeing the Shee'ah moving. He said to open a domain, and some of the youth started -alhamdulillaah- some inspiration for the Da'wah of Salafiyyah. So they began to call to Salafiyyah. Salafiyyah in the provinces of the Ba'thists, and with that some of them began to become Salafee. Rather some of the major ones from them became Salafees. So we became happy with this but with caution! Now you know the Ba'thists change politically, he becomes Salafee only to achieve something... careful!
The American war began. And the well-known treachery in Iraq began. The Shee'ah betrayed and went with the Americans. Also other people entered, even the "Islamic" groups, the Ikhwaan al Muslimeen betrayed and betrayed the whole world - except those whom Allaah has Mercy upon-. So they called me in those days and I said to them, "Fight the invaders, however beware, do not go in with the Ba'thists and with their mindset, because I fear they will betray you with the Shee'ah and kill you, because the army is almost completely Shee'ee, lying Ba'thists. He is Shee'ee, and he is Ba'thist"
Three days after, they called me and said, "May Allaah reward you for your advice, the betrayal occurred as you said and the Iraqi Army started killing the people of Sunnah who were before." After that they said, "What is the advice?" They are -maa shaa Allaah- also intellectuals. So I said to them, "Go to Quraa and Hejr and spread the Da'wah of Tawheed" So when Iraq settles then the Da'wah of Tawheed would have been spread. And they also saw this.
So then they began to spread the books of Tawheed, and spread this and that in Qura until one of them called me and said, "I give you glad tidings that you gave me a book in the year 1990 and I've been sitting and teaching Tawheed from it." And I forgot, By Allaah! Importantly: the Da'wah of Tawheed was being spread, and they began to call us and now Qura is 50 villages and all of them are Salafees, meaning work, the people are working there. And so they began to spread Tawheed and the people know that there are Soofees, polytheism, Ba'thism which was there before. So then they began to spread the Da'wah of Tawheed, such that they would call - at this time, threats came from some of the Takfeerees of Al-Qaeda. Threats came to some of the students of knowledge, "If you teach Tawheed, we will kill you..." -[this portion is unclear - 2 lines]-
The people themselves wanted to learn about Jihaad and then go to fight. Clear or not? They said no. So this brother called me and I said to him, "Stop your classes!" because I feared that he would be killed. I said, "Stop your classes, there will be a day where these people will go and you will remain and teach - with the permission of Allaah-" He did that and he's teaching now.
So the Da'wah was spread and now the Salafees over there are more than their enemies and the Al-Qaeda and Khawaarij want them to be eliminated. The Americans, the same thing. The Shee'ah militia, the same thing. They called me after three weeks and said they wanted a teleconference. And the youth are gathered together and called and said, "We have differed and split on the problem with 'Alee Hasan Al-Halabee and from so-and-so and so-and-so."
Billaahi 'Alaykum!! Cry, don't laugh! What should I do now?!!
And then one of them hates the other and the other shuns the next. And then Fitnah (tribulations) occurred! Think about it, the Fitnah in this country at this time when they are being ambushed by whom? The Shee'ah militia and other than them are waiting for them! And differences occur between them and splitting and disparagement after they used to love one another. Now they vilify one another because of this problem...
We said, O Brothers! Whoever wants to refute then refute. And mention the Shaykh by his name, and clarify his mistakes with his name, and the Salafees will read it. Refute. There's no problem. Clarify the mistake. There's no problem. However, do not make it a cause for strife between the Salafees. Do not make it a fitnah for the Salafees. Do not make it a test for the Salafees.
Like that is 'Alee (al-Halabee), if he has a response which clarifies his words, then refute as well O 'Alee! And with the name, refute those who refuted you by name. And the ones who refuted him, then refute him by name. But do so with manners and knowledge about the way to refute, and using the legislated phrases, and that the refutation does not become a reason for strife between the Salafees - just like it's become now.
This fitnah, you see that I've called it a Fitnah! (It's not a fitnah that you do not refute?) It's the opposite, I see that you should refute. Because not refuting, this is a fitnah. However the refutations in a way which has extremism, and causing strife between the Salafees and testing them, this is also a fitnah. How do we learn from this problem? There should be refutations. However the refutation should be according to the legislated terms, and the refutation should not lead to being exited from Salafiyyah and should not turn into Walaa' and Baraa' and cause strife in the ranks of the Salafees and in the whole world.
As for the refutations in knowledge-based issues, refute, if you see that there is a mistake in this term, or mistake in this principle or mistake in this, then refute and clarify with what you have from evidences and we kiss his head and we kiss your head! (this is a sign of respect) Alhamdulillaah! Correct or not? As for the problem of testing the Salafees, and and splitting them it became twofold in Iraq. So I said to them one last thing. I said to them, "You are in Iraq, in pandemonium, there's nothing in front of you except killing. The whole country is like a volcano. And they have nothing except this group and we were happy with you for 20 years and you started to spread Tawheed and Sunnah, and Tawheed spread in the middle of the country, where sacrifices were done for other than Allaah and warning for other than Allaah and they sought refuge with other than Allaah... and other than this." Now they are defecting amongst themselves and fighting amongst themselves and refuting each other and problems arose!! Why?! We are here in Saudi Arabia we do not take into account the other areas, will we know the danger of our words if we said it?!
So this is my opinion - meaning, in this issue. Because there are many people who are calling. Some people I know why they're calling and I turn the phone off. And some of the people call from some of the countries and from Iraq and from Libya and other than them, this is my opinion.
The refutation is expected; clarifying the mistakes is expected, however without unfair rules and non-legislated words, without obscene nicknames, without inciting hatred and splitting the ranks of the Salafees in the world.
This is what I have with me...
Clear or not?
And those who differ with me, then refute me and say "O 'Aayid you have made a mistake here we see that it should be like this...make a tape and say 'Aayid said this in this tape and narrate my words and say it is wrong with this proof and I will answer it..."
| Is it okay for a Da'ee to appear on television for lectures? | by Nasrin for everyone |
1. Question: Is it okay for a Da'ee to appear on television for lectures?
Answer: That which we know, is that if there is a maslahah (a benefit) in the Da'ee’s participating on a program on the television station i.e. if there is a benefit in it for the Da'wah or for guidance of the people, even though there might be some things which are detrimental as the 'Ulamaa’ mentioned about taking pictures and the images and the like; but there is a large group of the 'Ulamaa’ who also have an opinion that this is totally permissible if there is some benefit in it, as it relates to the Da'wah – to calling to Allaah سبحانه وتعالى and guiding the people to that which is correct. Then there is a group of the 'Ulamaa’ who have what is called an ‘agreement’ amongst themselves, that if in fact there is a maslahah in the Da'ee participating on a television program like this, then this is totally permissible.
Some of our senior scholars here in the Mamlakah (Kingdom) and outside of the Mamlakah have participated on programs on the television. The likes of Shaykh Ibn Baaz رحمه الله تعالى and Shaykh 'Uthaymeen رحمه الله تعالى have participated on numerous programs on the television. That is from looking at the maslahah – the benefit which is found in it. There is also the fact that nowadays the television is one of the biggest tools for spreading Da’wah. So if in fact there is a realm that is open for the Da'ee to spread the correct information about Islaam then he should take advantage of it if there is a maslahah, if there is a benefit in it.
There is also something which I wanted to mention, and that is regarding spreading information on the Internet about the Da’wah and about Islaam. We find that many of those who seek to corrupt the religion of Islaam and to corrupt the Muslims are using this tool to spread false information about Islaam. I wonder why those people who have the haqq (truth), why are they taking so long to stand up with the truth? Why have they delayed spreading and taking advantage of this tool (the internet) to spread the truth about Islaam? In as much as this is one of the tools that is used to spread corrupt information about Islaam and to corrupt the Muslims, then it is not appropriate for those who have the haqq to delay or lag behind in taking advantage of using the internet to spread authentic information about Islaam.
http://albaseerah.org/forum/showthread.php?t=3126
| The founder of ad-Da’watus-Salafiyyah is Allaah الدعوة السلفية | by Nasrin for everyone |
Imaam Muhammad Naasirud-Deen al-Albanee (rahimahullaah) was asked: “It is attributed to you that you say, ‘The founder of ad-Da’watus-Salafiyyah is Allaah.’ So is this correct? And if it is correct, then how do we ascribe an attribute to Allaah that He did not ascribe to Himself?”
So Imaam al-Albanee (d.1420 H, rahimahullaah) answered:“Yes, I have said that. And this is not an attribute. So speaking about Allaah (‘azza wa jall) without language for an expression of actual reality does not necessarily mean that we have described Allaah with other than what He described Himself. So if I said – in reply to the one who says, ‘So and so is the founder of such and such a da’wah,’ – that the founder (of Salafiyyah) is Allaah; He is the one Who founded the structure of this thing. So this is not a description according to what the Scholars have agreed upon that it is not permissible to apply it to Allaah. So founding (ta’sees) is not from the affair of the human being; it is only an affair of the Lord of the human.”
[Refer to Fataawaa al-Madeenah (no. 48).]
The Noble Scholar, al-’allaamah ‘Abdur-Razzaaq ‘Afeefee (d.1414 H, rahimahullaah) was asked: “Is it permissible to say about Allaah (‘azza wa jall) that He is ‘Waajibul-Wujood” (One whose existence is obligatory)?”
So he answered:
“This is correct information about Allaah (‘azza wa jall), that He is “Waajibul-Wujood.” And this is by way of information (ikhbaar), not by way of an Attribute (sifah).”
[Refer to Fataawaa (1/164) of Imaam 'Abdur-Razzaaq 'Afeefee.]
Ibnul-Qayyim (d.751 H, rahimahullaah) also mentioned something similiar when he said:
“Indeed, that which is applied to Allaah by way of Names and Attributes is tawqeefee (limited to the texts). And whatever is applied to Him by way of ikhbaar (information), then it is not obligatory for it to be tawqeefee, such as Al-Qadeem (the Ancient), ash-Shay` (the Thing), al-Mawjood (the Present), al-Qaa`im bi Nafsihi (the Self-Sufficient).”
[Refer to Badaai ul-Fawaa`id (1/162) of Ibnul-Qayyim.]
All three statements can be found in the footnotes of Shaikh Al-Albani’s book Fundamentals of the Salafee Methodology, pp. 65-66, second edition, English translation
| “You have said the truth O shaykh Rabee’! So keep increasing upon it” – Al Albaanee | by Nasrin for everyone |
“you have said the truth O shaykh Rabee’! So keep increasing upon it” – Al Albaanee
shaykh Rabee’ refutes those who describe salafees with having harness and extremism
-28th of Shawwaal, 1431H-
A Question was put forward to the noble father al ‘allaamah, the flaf-bearer of al jarh and at-ta’deelin this age with truth – despite anyone likes or not- ash-shaykh, al mujaahid, Dr. Rabee’-us-Sunnah[Spring fountain of sunnah]
- may Allaah preserve him -
A new method of alienating people from the people of knowledge has appeared by dividing the scholars into harsh and lenient, and perhaps they say scholars of such and such a place are harsh and scholars of such and such a place are lenient, so what is your advice?
So he – may Allaah preserve him – answered:
These are methods of the enemies of the salafee manhaj, amongst the salaf you find the harsh and the lenient, and they did not keep anything against each other, rather they used to respect and value who was harsh upon people of falsehood, you have Hammaad bin Salamah; al imaamAhmad highly praised him and accused the religion of those who spoke against him [Hammaad]; if someone spoke against Hammasd bin Salamah then he [Ahmad] accused that one’s [persons’] religion because he [Hammaad] was harsh upon people of innovations. Harshness upon people of innovations was considered a virtue among the salaf. But now when people of misguidance and innovations came and overwhelmed intellects of many of the youth, harshness upon people of falsehood became something accused and vice, and with deep regret leniency and laxness became good quality and merit. Hold on to the salafee manhaj and take a salafee stance against the people of innovations and there is no harm in you calling them to Allaah with wisdom and good admonishment. So if they accept – all praise is to Allaah - if they don’t accept then there is no harm in being harsh upon them and…, and the salaf were intensely harsh upon them [innovators] and they ordered killing some from them [innovators] … some of them [salaf] authored many works about that [this topic]. What should we say about them [salaf]? Read “ash-sharee’ah” of Al Aajurree, read “as-sunnah” of ‘Abdullaah bin Ahmad, Read “as-sunnah” of Al Khallaal. They [innovators] have not read these books, they did not read these books and [did not] see various stances of the salafagainst the people of misguidance and innovations. How do we stand against al jahmiyyah, how do we stand against ar-rawaafid, how do we stand against their tails [offsprings]? Many from those who ascribe to the salafee manhaj got affected by these currents and became mutamayye’een and they wage war against the callers of truth and callers of the sunnah by labelling them harsh. I wrote, I am the harshest one, I wrote in the days of Ibn Baaz, and Al Albaanee and Al ‘Uthaymeen, I refutedIkwaan-ul-muslimeen, at-tableegh and all of the people of innovations, and they [Ibn Baaz etc.] used to aid these books, and they used to aid Rabee’ and none of them ever opposed him [Rabee’] and none of them ever spoke against him [Rabee’], … Al Albaanee said something good praising Rabee’ he said, ‘he [Rabee’] is the flag-bearer of al jarh and at-ta’deel in this age’, so? What is your opinion? Then he [Albaanee] said that he [Rabee’] has some harshness in him, the mumayyi’oonbecame happy and got excited with it. I called him [Albaanee] saying, ‘O shaykh! Why have you accused me of being harsh?’ He [Albaanee] said, ‘by Allaah, this is my personal view’. I said to him, ‘O shaykh! This harmed the salafee da’wah and harmed me’ so he – may Allaah have mercy upon him – apologised. After some days I sent him “al ‘awaasimu mimmaa fee kutubi Sayyidi Qutubi min al qawaasim” and it is the harshest of what I wrote. He [Albaanee] read it and aided it because it is the truth, and he said, ‘you have said the truth O shaykh Rabee’! So keep increasing upon it’ or as he said – may Allaah have mercy upon him.
Bin Baaz did not … he used say, ‘refute the people of innovations with wisdom and good admonishment’ he never used to oppose me ever. And by Allaah he [Bin Baaz] wrote to me saying, ‘I have been informed that you have refuted Al Mawdoodee – may Allaah have mercy upon him – and I request you to send me a copy of this refutation’ he did not used to oppose. ash-shaykh At-Twayjaree used to refute, refute the people of innovations with harshness and ash-shaykh Bin Baaz used to introduce his [At-Tuwayjaree’s] books, so??? Never a day from the days did he [Bin Baaz] say anything to him [At-Tuwayjaree]. He [At-Tuwayjaree] used to refute Al Albaanee – may Allaahbless you, … ash-shaykh Bin Baaz did not silence him [At-Tuwayjaree] and did not ask him to be silent, he [ Bin Baaz] did not tell him ‘you are harsh’ – may Allaah bless you. Al Fawzaan used to refute the people of innovations in the days of ash-shaykh Bin Baaz. He [Bin Baaz] did not tell him [Fawzaan] to be quiet – may Allaah bless you, rather he used to aid him … how many books did he [Bin Baaz] loan from ash-shaykh At-Tuwayjaree, and praised my books and praised my methodology – may Allaah have mercy upon him. All The mashaa’ikh they – may Allaah bless you – they used to aid this manhaj that we have become weak in. We are not at the same level as we used to be in their time rather we have became weak and with this it is said we are harsh – mayAllaah bless you – and it is said Bin Baaz, by Allaah Bin Baaz used to wage war against the people of innovations and aid those who waged war against them, and praise those who waged war against them – may Allaah bless you. Give me a proof that ash-shaykh Bin Baaz silenced anyone from those who refuted the people of innovations, did Al Fawzaan silence? Did At-Tuwayjaree silence? Did Rabee’ silence? Did Al Albaanee silence? No one. Likewise all the scholars used to aid and give victory to those who spoke the speech of truth and refute falsehood. Al ‘Uthaymeen was asked, they said, ‘ash-shaykh Rabee’’, they said, ‘he is like such and such’ he [‘Uthaymeen] said, ‘because he [Rabee’] exposed the reality of their figureheads’ and he [‘Uthaymeen] supported me many times, …after Bin Baaz, Al ‘Uthaymeen and Al Albaanee were gone [passed away], they [innovators] said, ‘they are harsh’ by Allaah they lied, by Allaah they [innovators] took advantage of the death of these [Bin Baaz etc.] as opportunity, it was an opportunity for them [innovators] and they pounced upon the salafee manhaj and upon its people; tearing them apart and constraining them with foundation, principles and methodologies from the most corrupt foundations and methodologies. And they tore apart the salafee youth around the globe, and in their [youth’s] minds they planted that such and such a group is harsh. How? … [because] the scholars did not refute it. How to recognise with the salafee manhaj and they [scholars] are very severe upon the people of innovations? So either we reject the salafee manhaj and follow the people of innovations or we say we are salafiyyoon and we follow upon their [salaf’s] methodology in critical stances against the people of innovations. Yes, call to Allaah with proofs and evidences, clarify if in front of you is an innovator, raafidee, soofee, qubooree, for any need; call to Allaah with wisdom and good admonishment, proofs and evidences. But when you come to writing about the ‘aqeedah of ar-rawaafid; they lie, have immorality, have extremism, don’t mention these things. When you come toas-soofiyyah; they lie, have immorality, have extremism, don’t mention these things … if you mentioned these lies, these betrayals and these immoralities, they [innovators] say this is hashness.soofee, ikhwaanee … hizbee, tahreeree, he has with him metaphorical interpretation, he has with him lying, he has with him betrayals and with him are other things, Allaah has clarified these, clarify … (broadcast interrupted)
… so and so is a liar, so and so is such, so and so is such – may Allaah bless you – clarify. Here are the books of al jarh and at-ta’deel, here are the books of al ‘aqaa’id, we are not capable to reach to that level that they [scholars] reached at in struggle against the people of innovations and the people of polytheism. By Allaah we are not capable now, why? Because we are fought by those who ascribe to the salafee manhaj, from those who wage war against these resistances and they describe these resistances as extremism. So we ask Allaah the Blessed, the Exalted to bring our hearts together. And I advice the youth, and I, by Allaah have tens, rather hundreds of advices for the salafee youth that they unite among themselves, and that they fraternize among themselves and that they use lofty manners in dealing with themselves – may Allaah bless you – and they use means of patience, insight and wisdom. In my lessons, lectures and calls that come to me from all places, by Allaah I urge upon uniting and these ones [innovators] that rush to resist this manhaj, byAllaah they tore apart the salafee youth globally. In the east and the west they are tearing them apart, and they are instilling them with false beliefs then they accuse us of splitting. By Allaah I unite the youth and here are my books and my cassettes, and they are transcribed bearing witness that I unite the youth; in Algeria, Morocco, Yemen, Syria, Palestine and everywhere, I unite the youth that I know are salafiyeen and I unite among themselves with what I am able with. And by Allaah, they [innovators] are splitting and tearing apart and there is no voice that rises with splitting and tearing except they [innovators] aid it, the immoral voice – may Allaah bless you – and we free ourselves in front of Allaah with what they accuse us of. And I said to you that the wisdom is required but if … about ar-rawaafid and people of innovations we clarify their condition, do not oppress them, do not lie on them but rather clarify reality of their matter…
After the adhaan the shaykh said: Let me complete this question, completion of the answer to the question (extremism). ‘Abdur-Rahmaan was my colleague, ‘Abdur-Rahmaan ‘Abdul Khaaliq was my colleague in the Islaamic University until he graduated from it in the year 1384H and because of some reasons he went to Kuwait and he used call to Allaah, and we used to encourage him and were happy with this active da’wah towards the salafee manhaj, then he began to change and change and change. And I used to advice him writing to him nice words of advice and he used to come to Al Madeenah here to Al Qiblatayn…. and I used to pick him up in my car, taking him to the university, to my house, advising him and advising. I continued advising him for about twelve years – may Allaah bless you – until he reached roiling like a torrent and disgracing the scholars and making fun of them like this and this, I refuted him. After that came ‘Adnaan ‘Ar’oor ascribing to as-salafiyyah and disgracing the salafee manhaj saying it is without basis. And shaykh Bin Baaz does not have principles and the principles are with Sayyid Qutub, and with this nonsense and that nonsense … I used to write about Sayyid Qutub, I used to give him [Qutub] benefit of the doubt and I stopped upon some of the mistakes but left them alone. By Allaah some of the mistakes I stopped upon for twenty years convinced that they are falsehood but I wanted enough proofs. After when I was satisfied with my refutation upon him, I wrote “mataa’in Sayyid Qutub fee ashaabi rasooli-llaah” this book spread, it was printed and distributed. ‘Adnaan ‘Ar’oor went to shaykh Al Albaanee and asked him about a vague sentence in the book .. Sayyid Qutub about the Messenger of AllaahMoosaa – may peace and blessings be upon him – he disgraced the companions and at their head ‘Uthmaan, Mu’aawiyah, ‘Amr Ibn Al ‘Aas, he disgraced the whole of the ummaah and made takfeerof it, denying the attributes [of Allaah], speech about soul being eternal, speech about socialism, falsehood of which there is no beginning and no end. In this book, with Islaamic proofs, I clarified the ‘aqeedah of Sayyid Qutub. He [‘Ar’oor] took this book and went running to shaykh Al Albaanee asking him about a sentence and he [Albaanee] answered him [‘Ar’oor] with what suited his [‘Ar’oor’s] desires, the shaykh did not see, look at his [‘Ar’oor’s] treachery, I began by mentioning his [Qutub’s] disgracing the Prophet of Allaah Moosaa, he [‘Ar’oor] did not inform him [Albaanee] about this. And after that he [Qutub] bent towards the companions and at their head; ‘Uthmaan. ‘the foundations of Islaam crashed in his [‘Uthmaan’s] time, the spirit of Islaam crashed in his [‘Uthmaan’s] time’ he [Qutub] aided the movements against him [‘Uthmaan] from as-sabaa’iyyah and other than them, he gave precedence to them over his [‘Uthmaan’s] manhaj – may Allaah be pleased with him – may Allaah bless you. All of these things he [‘Ar’oor] did not mention them, he mentioned a sentence and Al Albaanee answered it with what suited his [‘Ar’oor’s] desire… He went spreading this cassette and he mobilized the biggest movement there can be … I was patient with him, and then in one year he visited me amongst a group of people. I told him, ‘you must apologise’ and he would twist and turn, I told him, ‘you must apologise’ those present said to him, ‘you must apologise’ so he promised to apologise – may Allaah bless you – he promised to apologise…. so what he surprised me with were only three conflict books … and the book of so and so, and the book of so and so, all of it revolving upon principles of Sayyid Qutub, and praise for Sayyid Qutub this was his apology, look when he reached to this stage – may Allaah bless you – he increased on this [conflict] as he went and arranged a seminar and he spoke in it about al jarh andat-ta’deel, he and some others …. and I do not want to name them now, and he started a severe campaign against me so I began to refute him, this was after years, and after long waiting, and patience and by Allaah I believe no one would have patience like mine. After him [‘Ar’oor] came Abul Hasan, from the first time I met him…. he would defend the people of innovations and at their head Sayyid Qutub, at-tableegh, al ikhwaan and he would defend them … (broadcast interrupted)
… through all of these crimes I dealt gently with him [Ma’ribee] and sent him a reply. And by Allaahsecretly, between him and me through my fax to his and I did not inform anyone of this. Then – mayAllaah bless you – he continued the movements, trials and problems until the scholars passed away, shaykh Bin Baaz and Al ‘Uthaymeen passed away, Al Albaanee passed away and he [Ma’ribee] began waging war and the band openly announced it, and he would disgrace thesalafiyeen calling them midgets, lowly ones and that, and he would praise the people of falsehood – may Allaah bless you. I twice wrote advice to him, warning Abee-l-Hasan … I wrote the second advice between him and me; he took the advice and started to announce his war upon me openly. Do you see, have you understood or not? Did you understand this??? No one has this patience; no one keeps this insight by Allaah all of this for the sake of the salafee manhaj, and for the sake of uniting the word, but they are madsoosoon for splitting and tearing apart; rescuing Abul Hasan, in the fact a group belongs to him here in Al Madeenah, in Yemen, in Libya, in Morocco and everywhere – may Allaah bless you- upon his manhaj are around twenty principles, I refuted these principles with proofs and evidences, twenty principles from which is “a vast, all-accommodatingmanhaj”, he wants an all-accommodating manhaj that holds ahl-us-sunnah and the whole ummah, “we advise and not destroy”, “we advise and do not disparage” – may Allaah bless you – and principles like “do not oblige me” to rebut the truth, principles to attack the salafee manhaj – mayAllaah bless you – I refuted these corrupt principles – may Allaah bless you. And with regret, people have been cheated by it in all places. It was at first – may Allaah bless you – in the days of the scholars, when ‘Adnaan came out in the life time of shaykh Ibn ‘Uthaymeen, they declared him misguided, ten shaykhs stood up praising him [‘Ar’oor], they smote him and clarified his falsehood and misguidance, I rebutted all of them. Abul Hasan and ‘Alee Hasan ‘Abdul Hameed in Shaam remained with him [‘Ar’oor] giving him victory, and defending him and declaring his salafiyyah to this day of ours. Abul Hasan came with these principles, and with these immoralities and with these falsehoods, and they are present in Al Madeenah, in Ash-Shaam and everywhere; those they give him [Ma’ribee] victory and they defend him to this day of ours, then came ‘Alee Hasan with calamities and calamities that give them [innovators] victory in every trial, he came with catastrophic calamities and perhaps what has reached you and what might not have reached you will reach you – may Allaah bless you – and until now they [innovators] are as-salafiyyoon and we [salafees] are the extremists – meaning – they do all of these things that were not committed by the people of innovations from the corrupt principles – may Allaah bless you – by Allaah the people of innovations did not do these things, and with all that they [innovators] are as-salafiyoon and we [salafees] are the extremists, look at these rulings and at these dangerous stances – may Allaah bless you – and be informed and follow upon the methodology of the salaf, and who speaks falsehood whoever he may be, convict him with his falsehood. And who speaks the truth you must give him victory, cooperate upon goodness and piety and do not cooperate upon sin and transgression, the salafused to give victory to the truth till the time of Bin Baaz, ‘Uthaymeen and other then them, they used to give victory to the truth, and after they [Bin Baaz etc.] were gone, some of the mashaayikh were tried – may Allaah bless you – as they raised their heads with the speech of truth their heads were broken, as they raised their heads with the speech of truth they were insulted and they [mashaayikh] aid these unruly misguided ones and they [mashaayikh] declare them to be salafiyoon and we are the extremists, Abul Hasan describes us with harshness. Why? Because we criticise Sayyid Qutub,al ikhwaan, at-tableegh and we criticise the people of innovations so he calls us harsh, and byAllaah he declares the socialists, the Baathists and the Nasserites to be Muslims, and he declares at-tableegh, al ikhwaan of being from ahl-us-sunnah to this day of ours. And he knows what the scholars of the sunnah apply; at their head Bin Baaz and Al Albaanee, they declared these two groups, they group of al ikhwaan and the group of at-tableegh, these are not from ahl-su-sunnahand that they are from ahl-ul-bida’, and that they are from the destroyed groups and he [Ma’ribee] opposes the scholars to this day of ours even if at their head were Bin Baaz and Al Albaanee – mayAllaah bless you – And he says that they are from ahl-us-sunnah and he declares all the Islaamic factions that they are: “from the general mass of the ummah”, all of them; salafiyeen, then at-tableegh and al ikhwaan are ahl-us-sunnah. ahl-us-sunnah; Rabee’ and those with him: harsh, extremists, people of this, people of that ….. and when it comes to ar-raafidah – maa shaa Allaah – he is respectful, when it comes to other innovators al ikhwaan, like this [respectful ]and until now he [Ma’ribee] is salafee and we are the extremists. Understand these plots, these games and these tricks, how much patience I had with him? I was patient with him for seven years or more. Then I managed discussion between him and me and he got irritated and openly waged war, he openly waged war against the scholars of Yemen and he disgraced them, from the eldest of them and he freed himself from them and from the salafiyeen. They asked him to repent, he denied….. by AllaahO brothers! The one who is fair he respects, this [the] man who is fair and true salafee he respects these….., leave off the men if you are salafiyeen study the methodology of the salaf from its authentic sources and hold on to it and grab upon it with your molars and do not fear the blame of those who blame, even if the misguided was your father or your brother, even if he was the closest of people to you clarify the truth of what is with him. This advice is for the sake of Allaah. “ad-deen is advice for Allaah, for His book, for His Messenger and for the rulers of Muslims and the Muslim masses”. “O those of you who believe be steadfast upon justice witnesses for Allaah even if it against yourselves or you parents or closed ones”. Where are these verses and these ahaadeeth? Where are they who aid these [innovators] from these sources? Where is the methodology of thesalaf? Where is the methodology of the imams…. Bin Baaz and other then him? Where are they from these [imaam]? May Allaah bless you – I know that trials, innovations, falsehood and laughing are being promoted, so do not let anyone laugh at you whoever he may be, the one who made a mistake even if the mistake was from Ibn Taymiyah… even if the mistake was from Ibn Baaz we refute his mistake, this is our methodology. By Allaah besides Whom there no god except He, I went to shaykh Bin Baaz, shaykh Bin Baaz said I will advise him [Rabee’], I went to him and said to him, ‘I have been informed that you want to advise me’ he said, ‘yes’ I asked, ‘what is your advise?’ he said, ‘my advice is; if Mohmmad Ibn Ibraaheem made a mistake or even if Bin Baaz, refute them’. ByAllaah beside Whom there is no god but He…. in his lectures or in any meeting, Bin Baaz used to refute the mistake in the speech of any person and all people know this, all the old ex-student from the university know this from shaykh Bin Baaz, he did not leave any mistake except that he refuted it. May it be a mistake in the newspaper, magazine, and website and in anything, Bin Baaz did not keep quiet, he refuted it – may Allaah bless you – and he used to urge the salafiyeen to refute, aid them and encourage them. This is the methodology of the salaf. And I ask Allaah to preserve us and you upon it and to give us the insight in the religion, verily or Lord hears the supplication. And mayAllaah send peace and blessings upon our Messenger Mohammad and upon his family and companions.
And we [salafees] say to you [Rabee’-us-Sunnah] like what al ‘allaamah, muhaddith of this age said to you:
“you have said the truth O shaykh Rabee’! So keep increasing upon it”
Taken from Sahab.net:
Translated by: A salve in great need of mercy from Allaah
ZubayrAbbasi,
After salat-ul-‘esha, Sunday, 10/10/10
NOTE: whatever is between [..] is from the translator for clarity.
| Sometimes a Graduate is the Most Ignorant of People | by Nasrin for everyone |
Sometimes a Graduate is the Most Ignorant of People
By Ash-Shaykh Salih Al-Fawzan (may Allah preserve him)
Question: If a person wants to teach people Islam, is having a degree from a university enough or must he have a tazkiyah from a scholar as well?
Answer: He must have knowledge. Everyone who graduates with a degree doesn’t become a person of knowledge. What’s required is to have knowledge and understanding of Allah’s religion. Degrees don’t prove that a person has knowledge. Sometimes the most ignorant of people possess degrees. And at other times there are people without degrees, who are the most knowledgeable of people.
Did Shaykh Bin Baz, Shaykh Muhammad ibn Ibrahim, or Shaykh ibn Humayd have degrees?! Despite the fact they didn’t have degrees they were among the most knowledgeable people in their era. The issue is based on the fact that person has knowledge and understanding of Islam, not his degree or a tazkiyah . The reality of a person’s affair can become known when, an issue, problem or calamity arises. When such events take place it becomes clear who is a person on knowledge, a person posing to have knowledge or an ignorant person.
Taken from Sahab : http://sahab.net/forums/showthread.php?t=382317
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar 1431 © | Abandoning the Quraan and Sunnah and instead Following Opinions and Desires | by Nasrin for everyone |
Abandoning the Quraan and Sunnah and instead Following Opinions and Desires
[Refuting the doubt that the Shaytaan has brought about concerning (his focus on making the people) abandon the Quraan and the Sunnah and instead following the various opinions that exist and the desires that oppose (the Book and the Sunnah). (And this doubt is) that no one can understand the Quraan and the Sunnah unless he is a qualified scholar who can make al-Ijtihaad. So they describe this ‘qualified scholar’ with attributes that one cannot even find in Aboo Bakr and ‘Umar, may Allah be pleased with them both. So (they allege that) if someone does not fit this category then he is obligated without any doubt or difficulty to turn away from the Book and the Sunnah. And that whoever seeks guidance from the Book and the Sunnah then he is a heretic or he is insane due (in their estimation) to the difficulty in understanding them both!
Allah is purified from such beliefs being attributed to Him and to Him is all praise. How many times did Allah, the Glorified clarify (in His Book) by way of the divine legislation, by divine decree, by way of creation, and by what He commands, the refutation of this rejected doubt from several aspects that have become general necessities in knowledge? And yet most of mankind is unaware:
{Indeed the Word (of punishment) has proved true against most of them, so they will not believe. We have placed iron collars on their necks reaching to their chins so that their heads are forced up. And We have placed a barrier before them and a barrier behind them, and We have covered them up so that they cannot see. It is the same to them whether you warn them or you don’t warn them, they will not believe. You can only warn him who follows the reminder (the Quraan), and fears the Most Beneficent (Allah) unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward.} Soorah Yaa Seen: 7-11]
Explanation: This is the final principle and it is very important one. This principle is based on the statement of those who say that we cannot understand the meanings of the Book and the Sunnahnor do we possess the ability to understand it unless one is from the Major Scholars. So it should be said to them that the Quraan contains clear issues that the layman can understand and that the educated person can understand. The proof has been established upon creation. There are some issues that only the scholars understand and there are some issues that no one but Allah the Glorified, the Most High only understands.
Now there are some affairs in the Quraan and the Sunnah that can only be understood by a qualified scholar (al-Mujtahid al-Mutlaq) but there are many other things within both that the common people can understand. And the educated person who has knowledge of the easy aspects of the religion can understand these affairs. This is like the statement of the Most High:{…Worship Allah and do not associate partners with Him.} Soorah an-Nisaa’a: 36
And His statement: {Whoever associates partners with Allah then Allah will forbid him from entering the paradise and the hellfire will be his abode.} Soorah al-Maa’idah: 72
And like His statement: {And do not commit adultery.} Soorah al-Israa’a: 32
And like His statement: {Dead cadavers have been prohibited for you to consume.} Soorah al-Maa’idah: 3
And like His statement: {Say to the believing men, lower your stares and protect your private parts.}Soorah an-Noor: 30
These affairs are so clear that even the layperson can understand them when he hears them.
There are those who make up principles that they attribute to the qualified scholar (al-Mujtahid al-Mutlaq) that are not completely found amongst the best of people such as Aboo Bakr and ‘Umar. They make up these principles based upon their own desires.
Allah the Most High says: {Do they not reflect on the Quraan?} Soorah an-Nisaa’a: 82
This is a general statement that applies to all of the Muslims.
Each person understands from the Quraan whatever Allah makes easy for him. So, the layperson understands what he is able, the educated understands what he is able, and the one firmly grounded in Islamic knowledge understands what he is able:{He sends down rain from the sky and the valleys flow based on their measure.} Soorah ar-Ra’d: 17
Each valley flows based on its measure just as the knowledge that Allah has revealed. Each heart beats based upon its measure, the heart of the layperson, the heart of the educated person, the heart of the scholar, the heart of the one firmly grounded in Islamic knowledge, each one understands based on his measure and by what Allah blessed him to understand. As for saying that no one can understand the Quraan unless he is a qualified scholar (al-Mujtahid al-Mutlaq) then this is incorrect.
They say that attempting to understand the Quraan is a responsibility that one cannot (fulfill). The conditions that the scholars have mentioned concerning the requirements that must be fulfilled in order to be considered a Mufti is the qualified scholar (al-Mujtahid al-Mutlaq). They do not mean that everyone who wants to reflect on the Quraan and benefit from it must fulfill this obligation. There are conditions to extract in-depth rulings but it is not a condition in order to understand the clear issues such as at-Tawheed (Islamic Monotheism), ash-Shirk (Idolatry), the open obligations that one must carry out, and the open prohibitions that one must not fall into.
The aforementioned verses (at the end of the text) are about those who refuse to reflect on the words of Allah and the words of His Messenger, peace be upon him. And in the last part of the verse it refers to the one who Allah has blessed, which is {him who follows the reminder (the Quraan), and fears the Most Beneficent (Allah)}.
Taken from Sharh al-Usool as-Sittah by ash-Shaykh Saalih al-Fawzaan, pages 43-46 the ad-Daar al-Athariyyah print and translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.
| I understood that guiding people by action is more inspiring.. | by Nasrin for everyone |
I understood that guiding people by action is more inspiring..
Imam Ibn ul JawzeeFrom “Sayd Al-Khaatir” (138)
I have met many mashaaykh and the affair of one was different from that of the other, and their knowledge capacity were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.
I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.
I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth. Whenever I read a hadeeth that contained in it a heart-softener, he used to cry continuously. I was very young at that time, (but) his crying affected my heart. He had the calm of those whose description we hear about from the narrations.
I met Abu Mansur Al-Jawaaliqee, he was very quiet, very careful about what he said, precise, and scholarly. Sometimes he would be asked a question, which may seem easy; one that our young ones would rush to answer, however he would withhold from answering until he was certain. He used to fast a lot and remain quiet often.
Thus, I benefited from these two more than I benefited from the others, and I understood from this that: guiding people by one’s action is more inspiring than doing so by words. So by Allah, one should implement what he knows for it is indeed the greatest foundation. And the miskeen, the true miskeen is the one who wasted his life learning what he does not practice, thus he looses the pleasures of the dunyah and the goodies of the akhirah. (In addition to) Coming forth bankrupt (on the day of judgment) with strong evidences against himself.”
| Calling those affected by Deviant Traditions | by Nasrin for everyone |
Calling those affected by Deviant Traditions
“The Caller to Allah, the Glorious and Lofty, explains the errors and the innovations that are contained within theMadhaahib (opinions of thought formulated from the four schools of Islamic jurisprudence) that the people have been affected with, the ways that they ascribe to, and the environment that they live in. Likewise he clarifies for them the things that oppose the divine legislation amongst theJamee’yaat (the Islamic Organizations) and within the societies that they live in.He invites them to view everything that has been set up against them from a just balance which is the Book of Allah and the Sunnah of His Messenger, peace be upon him. So whatever complies with the two or with one of them then it is considered as being from the Divine Legislation and whatever opposes them then the statement is refuted regardless of who the person is that said it.”
Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 106
Translated by Aboo Imraan al-Mekseekee-May Allah guide him
| Al-Khilaaf (Disagreements); Its Effects and its Cures | by Nasrin for everyone |
Al-Khilaaf (Disagreements); Its Effects and its Cures
“…There is no doubt that disagreements are the greatest form of calamities. They are one of the causes that waste efforts and one of the many causes of neglecting the truth. The disagreements that occur between the various IslamicJamee’aat (organizations) and Maraakiz (centers) harmfully affect the call to Islam. The only way for them to obtain success in their pursuits in calling to Islam is to work collectively on a goal that strengthens Islam and safeguards the Muslims. It is a must that every Jamee’ah (organization), every Markaz (center), and every Jamaa’ah (group) that desires the hereafter cooperate upon piety and righteousness while performing such acts sincerely for Allah. They must pay attention to aiding the religion of Allah until they are all united upon the truth based on the statement of the Most High: {And cooperate on piety and righteousness.} al-Maa’idah: 2…”“…My advice to the Du’aat is that they do good deeds for Allah alone and that they cooperate on piety and righteousness. And that they agree to arbitration by way of the Book and the Sunnah for whatever arguments that may appear amongst them. Allah the Most High says: {If any of you fall into disputes then refer them back to Allah and the Messenger. That is if you truly believe in Allah and the Final Day. That is good and better for you.} an-Nisaa’a: 59
This will unite their goals and combine their efforts in seeking Tawfeeq (success). And they must warn from following desires. Allah the Mighty and Majestic says: {If they do not respond to you then know that they only follow their desires. Who is more astray than the one who follows his desires without guidance from Allah?} al-Qasas: 50
And the Mighty and Majestic says while addressing His Prophet and His Messenger Daawud, peace be upon him: {O Daawud, indeed We have made you as a Khaleefah (one who will be replaced with another) upon the earth so rule the people by following the truth and do not follow desires as desires will misguide you from the path of Allah.} Saad: 26…”
Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Pages 85-86
Translated by Aboo Imraan al-Mekseekee-May Allah guide him
| Warning from allegiance to another just because they agree with everything you say or do | by Nasrin for everyone |
Warning from allegiance to another just because they agree with everything you say or do
“…And in everything, you must rule everything by the religion of Allah. Be careful of loving your brother only because he agrees with you about a certain issue while you war against another brother only because he disagrees with you concerning a certain opinion or issue. This is being unfair. The companions, may Allah be pleased with them, used to disagree in certain issues yet despite this that did not affect their honesty, support, and mutual love for one another. Therefore the believer acts in accordance with Allah’s divine legislation and professes the truth. He presents everyone with evidence but that does not mean by oppressing his brother or being unfair with him when he disagrees with him concerning an opinion regarding an issue of al-Ijtihaad wherein the evidence is unknown, likewise those issues wherein there is a dispute concerning the interpretation of a certain text.He is pardoned therefore you must advise him and want good for him not transgression and splitting that will strengthen you and your brother’s enemy, Laa Hawla wa Laa Quwwatah Illa Billah (There is no might or strength except with Allah).”
Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 87
Translated by Aboo Imraan al-Mekseekee-May Allah guide him
| The Permissibility of Praying behind One who does not Contently and Whole Heartedly Disbelieve in at-Taghoot | by Nasrin for everyone |
The Permissibility of Praying behind One who does not Contently and Whole Heartedly Disbelieve in at-Taghoot
Question: Is it permissible to pray behind one who does not contently and whole heartedly disbelieve in at-Taghoot?Answer: When it is understood that one does not disbelieve in at-Taghoot contently and wholeheartedly then the prayer behind (this person) is not permissible since he is considered a disbeliever! However, I fear that the questioner may be mistaken in regards to the meaning of the word at-Taghoot. The word at-Taghoot is when the servant exceeds his limit. When the ruler rules by other than what Allah sent down for the sake of obtaining a bribe or out of desires then this ruler is not considered a Taghoot.
Now if the one who rules deems that the man made laws are equal to the laws of Allah or that they are better than the laws of Allah and he is aware of this distinction, then this ruler is considered aTaghoot.
I hope that you have not misunderstood this issue incorrectly as the Jamaa’at-ut-Takfeer of Egypt have; they are a group of the Khawaarij. They declare the Muslim as non-believers based on any types of sin that they commit.
Be careful not to be affected by them as I sense that by your question you have been affected by them –may Allah reward you- you must be careful of this!
Jamaa’at-ut-Takfeer is from Egypt. They spread to Yemen, they spread to Sudan, they spread to Kuwait, they spread to Saudi Arabia, they spread to every Islamic country but by the praise of Allah they have become unimportant after they spread.
I advise my brother in Islam to read the section in the Saheeh of al-Bukhaaree entitled Kitaab-ul-Imaan so that he may know that there is Kufran doona Kufr (stages of disbelief some stronger some lower), and there is Nifaaqan doona Nifaaq (stages of hypocrisy some stronger some lower), and there is Fisqan doona Fisq (stages of sin some stronger some lower). And it is Allah that we seek assistance from.
I do not advise you to speak about the rulers rather there must be verification (of what is spread about them). I do not advise anyone to clash with their governments. We are not Du’aat-ul-Fitan(callers of trials and tribulations). The laypeople are Muslim and the extent (of punishment) will be levied against the heads of the Muslims.
We do not allow revolts, overthrowing the governments, or running the rulers off. The laypeople are in need of returning to Allah, the Glorified the Most High. We advise the servants with the Hand of Allah, the Glorified the Most High: {Indeed Allah does not change a people until they change what is in themselves.}
Al-Masaa’il al-‘Ilmiyyah fee Qadhaayaat al-Imaan wa at-Takfeer
Al-As’ilat-ul-Yamaneeyah wa Ajwibah Fadheelah al-Muhaddith al-‘Allaamah Muqbil bin Haadee al-Waadi’ee–may Allah have mercy upon him
Compiled by ash-Shaykh Ali al-Halabee
Pgs. 25- 28
Translated by Aboo 'Imraan al-Mekseekee-may Allah guide him
| What is the opinion on the one who asks a Shaikh about an issue and then goes to another Shaikh to ask him about the same issue? | by Nasrin for everyone |
From the bad Character traits we have seen.
ما رأي معاليكم في من يسأل شيخًا عن مسألة، ثم ينتقل إلى شيخ آخر فيسأله عن نفس المسألة؟.الجواب: هذا لَعَّاب، الذي يتذوق الأقوال، وربما له قصد سيء يَبي يشوف تضارب المشايخ، ويروح يقول قال فلان وقال فلان، وهذا لا يجوز أبدًا، يعني: أولًا: لو بغيت تسأل ما تسأل أي واحد، تسأل من تثق بعلمه ودينه، وممن اعتمد للفتوى تسأله وتأخذ بقوله، ولا تروح لثاني أو ثالث، تأخذ بقول من أفتاك وهو من أهل العلم والتقوى(فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ)(النحل:43)، أهل الذكر المؤهلون بالعلم والتقوى، نعم.
http://www.sahab.net/forums/showthread.php?t=381777
What is the opinion on the one who asks a Shaikh about an issue and then goes to another Shaikh to ask him about the same issue?
Answer: This is one who is playing. The one who looks for different statements to please him, and possible he has evil intentions when he looks at the different opinions of the scholars. He goes and says so and so said and so and so said. And this is totally unlawful.
Firstly; if you wanted to ask you would not ask everyone and anyone, you would ask who you have trust in his knowledge and religion and from those who are relied upon to give Fatwa you ask him and you take his statement. And you do not go to a second or third. You take the statement of the one who gave you the Fatwa and he is from the people of knowledge and piety. "Ask those who know if you do not know." The people of knowledge are those who have ability (to give verdicts) through their knowledge and piety.
Notes:
i. This Fatwa does not mean that it is Haraam to ask another scholar in order to know the truth as the Sahabah used to ask their scholars the same questions at times.
ii. This Fatwa refers to the one who seeks verdicts after knowing the truth upon its evidences and this is called Talfeeq where it is that someone seeks a verdict to suit himself.
And Allah knows best.
What is the opinion on the one who asks a Shaikh about an issue and then goes to another Shaikh to ask him about the same issue?
Answer: This is one who is playing. The one who looks for different statements to please him, and possible he has evil intentions when he looks at the different opinions of the scholars. He goes and says so and so said and so and so said. And this is totally unlawful.
Firstly; if you wanted to ask you would not ask everyone and anyone, you would ask who you have trust in his knowledge and religion and from those who are relied upon to give Fatwa you ask him and you take his statement. And you do not go to a second or third. You take the statement of the one who gave you the Fatwa and he is from the people of knowledge and piety. "Ask those who know if you do not know." The people of knowledge are those who have ability (to give verdicts) through their knowledge and piety.
Notes:
i. This Fatwa does not mean that it is Haraam to ask another scholar in order to know the truth as the Sahabah used to ask their scholars the same questions at times.
ii. This Fatwa refers to the one who seeks verdicts after knowing the truth upon its evidences and this is called Talfeeq where it is that someone seeks a verdict to suit himself.
And Allah knows best.
| The Obligation of Following the Salaf (the Sahaabah) | by Nasrin for everyone |
| The Obligation of Following the Salaf (the Sahaabah) Schema Notes Allaah mentions the station and virtue of the Sahaabah, that Allaah was pleased with them, and the necessity of following in their way. | |
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| What is your advice to those who do not want to accept the scholars' criticisms or warnings about people involved in da'wah? | by Nasrin for everyone |
QUESTION
What is your advice for the common Muslims of the West who hear about the scholars criticizing people involved in da'wah, and they do not accept this criticism, saying, "We know these callers, and we have never met those scholars. So how can we leave those we have known for years for the statements of those we never met?"
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
The principle in this kind of affair is that the report of a trusted person is to be accepted. So if a statement from one of the scholars of the Salaf reaches us, clarifying the situation of a person, that he had some problems, then it is binding on the one who hears such a statement to receive and accept the report of that trustworthy person. This is the case so long as nothing comes to contradict or disprove the criticism or show that the criticism was out of place.
For example, if a scholar's criticism of someone reaches us, then it is binding on us to accept this statement of criticism about such a person from that scholar, and it is to be relied upon. And if you find another scholar praising that individual, then the principle is that the criticism takes precedence over the praise, so long as the one who praised the individual has not come with a clear explanation of the other scholar's criticism, disproving it and nullifying it clearly. In this case, we go by the statement of the scholar who praised the individual.
In any case other than this, then the principle is that we must accept and rely upon the statements of a trustworthy scholar, especially when his criticism is detailed, explaining the reason for such criticism along with the proofs that necessitated the criticism of that individual. And when this kind of report reaches the people, they have no alternative except to take it.
I will give you an example to help clarify this. Imagine if we did not accept the reports of the imaams of Hadeeth with regards to the narrators of hadeeth, their criticism and praise of them. Could the authentic narrations of the Messenger of Allaah (sallallaahu 'alayhe wa sallam) be distinguished from the unauthentic ones? The answer: No, we would not be able to distinguish, since we would not be relying on the very factor that allows us to distinguish thesaheeh from the dha'eef, the statements of the scholars about the narrators that conveyed the narrations to us.
Similarly, in this day and time, the scholars continue to convey what they have witnessed and know about situations of different individuals. This testimony is considered either jarh or ta'deel.Ta'deel means statements that encourage us to take knowledge from them, and jarh means criticism that prevents us from doing so, and obliges us to warn the people against them, and Allaah knows best.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB002, dated 1423/6/25.
| Who should we take knowledge from in the United Arab Emirates? | by Nasrin for everyone |
QUESTION
Who should we take knowledge from in the United Arab Emirates?
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
I know of some students of knowledge in the Emirates. I do not say that they are scholars, but they are good students of knowledge who understand the salafee manhaj.
The brother, 'Abdul-Hameed Al-'Arabee, is one of them for example. Also, Muhammad 'Abdun-Noor is another, and 'Abdul-Baaree Al-Hindee as well. So let the people take knowledge from these (that I have mentioned).
As for the rest of them (in the Emirates), I don't know them.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM005, dated 1423/7/23.
| How can it be permissible to speak against the people of innovation when the honor of a Muslim is sacred? | by Nasrin for everyone |
QUESTION
What is your position, may Allaah preserve you, on someone who says, "It is not permissible to speak against the people of innovation, since they are Muslims." And he uses as a proof the statement of the Messenger (sallallaahu 'alayhe wa sallam), "The Muslim is sacred to another Muslim, his blood, wealth, and honor." Give us some benefit, may Allaah reward you with goodness.
ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [audio in 'Arabic only ]
I begin by saying, firstly, fiqh, or the understanding of how to use proofs, is:
[1] Bringing together all the texts about the subject at hand;
[2] Then looking into which of them are mutlaq (all-inclusive) and which are muqayyad (restricted to a certain application);
[3] And then (which of them are) 'aam (general) and which arekhaas (specific);
[4] And then which of them are mujmal (left to the basic meaning) and which are mufassar (expounded upon);
This is the exemplary way, the one that the usage of proofs is not complete except by way of it. Similarly, is:
[5] Looking into which of them are texts of wa'd (promise of a good reward) and which are texts of wa'eed (promise of a punishment);
This is what Ahlus-Sunnah are upon. For verily, Ahlus-Sunnah do not weigh the statements of the people and their actions except upon two scales - Nass (texts of the Book and the Sunnah) andijmaa' (scholarly consensus). So whoever is in line with the texts and the scholarly consensus, then we accept from him. And whoever contradicts a text or a scholarly consensus, then he is to be refuted, no matter who he is.
So when this is understood, we must place this hadeeth along with other ahaadeeth. For example, an example of a hadeeth that we must put with this one, so as to understand them in harmony, is his statement (sallallaahu 'alayhe wa sallam):
"There will come some people who will narrate to you what you never heard of, neither you or your fathers. So then be warned of them."
The hadeeth has been collected by Muslim in the introduction to hisSaheeh, and similarly Al-Baghawee collected it in Sharhus-Sunnah.
So then it becomes clear that the meaning of the Muslim (from the hadeeth in the question) whose blood, money, and honor is sacred, is the Muslim who does not hurt the adherents to Islaam, even if he was an innovator whose innovation was kept to himself, the one who does not call to it and remains silent. This is the case for the innovator whose innovation is kept to himself, he does not admit to it, nor does he call to it.
Secondly, if we looked to the Salaf of this Ummah, beginning from the Companions of the Prophet (sallallaahu 'alayhe wa sallam), theTaabi'oon, and then those after them, we would find that their books are full of refutations of the people of desires, speaking ill of them, detesting them.
From these statements, there is the statement of 'Abdullaah ibn 'Abbaas (may Allaah be pleased with him), "By Allaah, I do not think that anyone's destruction would be more beloved to Shaytaan."
It was said, "How is that?"
He replied, "An innovation is invented in the East or the West, and a man brings it to me. When it reaches me, I crush it with the Sunnah."
And Al-Faarooq ('Umar ibn Al-Khattaab, may Allaah be pleased with him) said, "Be warned of the people of opinions! For verily, they are people who could not stick to the narrations of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), and then they spoke based on their opinions, and thus they strayed and caused others to stray."
And similarly, the warnings issued by the Salaf who came afterwards continued, imaams of the Religion issued warnings, the people of knowledge and practice warned against innovation and its people...
...So when this is understood, then you know that the person who made that statement is either an ignoramus who does not know theda'wah of the Salaf nor how Ahlus-Sunnah interacted with those who opposed (the Sunnah), or a person of desires who wants to make an easy atmosphere for the people of innovation to have them accepted among the people.
It was said, "How is that?"
He replied, "An innovation is invented in the East or the West, and a man brings it to me. When it reaches me, I crush it with the Sunnah."
And Al-Faarooq ('Umar ibn Al-Khattaab, may Allaah be pleased with him) said, "Be warned of the people of opinions! For verily, they are people who could not stick to the narrations of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), and then they spoke based on their opinions, and thus they strayed and caused others to stray."
And similarly, the warnings issued by the Salaf who came afterwards continued, imaams of the Religion issued warnings, the people of knowledge and practice warned against innovation and its people...
...So when this is understood, then you know that the person who made that statement is either an ignoramus who does not know theda'wah of the Salaf nor how Ahlus-Sunnah interacted with those who opposed (the Sunnah), or a person of desires who wants to make an easy atmosphere for the people of innovation to have them accepted among the people.
SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ001 - click here for audio ]
| Should a man allow his wife to give classes in the masjids of the people of innovation? | by Nasrin for everyone |
QUESTION
Should a Muslim allow his wife to participate in the study circles that are held in the masjids of the innovators, if she is the teacher and she teaches from the books of the people of the Sunnah?
ANSWER by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah
If she has good knowledge and the people of innovation will listen to her, then there is no harm in her going to them to teach the Sunnah.
However, if she does not have a lot of knowledge, and she is going there only to learn, then she may not go to them so long as there is a salafee masjid available.
SOURCE
This was translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA027, dated 1423/7/20.
| Is it permissible to work for the administration of a masjid run by the people of innovation? | by Nasrin for everyone |
QUESTION
Is it permissible for a Salafee to work as a groundskeeper for a masjid run by the people of innovation, specifically the masjids of the Qutbees and Suroorees? Can he also work in their administration?
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
If he does not have access to a Salafee masjid where he can pray with the Salafees, then he may pray with them. But if Allaah favors him by having a Salafee masjid nearby, a masjid whose imaam is a Salafee, then he must try his very best to offer his prayers there and stay away from the masjids of the people of innovation in general.
Regarding working for them in their administration, then their administration is usually harmful to the Muslims and to Islaam itself sadly enough. So I do not see it as being permissible to work with them in administrative tasks, as cooperation with them is usually considered cooperation upon sin and transgression, especially since they focus their efforts against the Salafees more than anyone else.
[ The shaykh was then asked, "And what about other than administrative work, like groundskeeping for example? ]
If he is free to choose, then I don't see that as being permissible. They would not offer work to a Salafee anyway.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM002, dated 1423/7/23.
| Is it permissible to study the 'Arabic language, tajweed, or other beneficial things like CPR from people of innovation? | by Nasrin for everyone |
Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm al-Quraa University, is asked about the permissibility of studying 'Arabic, Tajweed, or Medicine from the people of innovation.
QUESTION
Is it permissible to study the Arabic language, Tajweed, or other sciences, like Medicine [1], from people of innovation?
ANSWER by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah
If an instructor who has a proper, pure 'aqeedah is available to teach a certain branch of knowledge or field of study that he is qualified in, then knowledge must not be taken from other than him.
If such a person is not found, then the knowledge can be taken from anyone who possesses it, while being aware and guarding oneself against the errors of the one who does not have the correct 'aqeedah (ie. the people of innovation).
For if you were to study the 'Arabic language from someone who explains away the Attributes of Allaah, then he may give you an example of a verse (from the Qur'aan to explain a grammar point), and then explain away one of Allaah's Attributes.
For this reason, it is necessary to choose the best and most suitable teacher, and if he is not available, then we choose the next best after him, etc. This is from what the Salaf taught us about this affair (seeking knowledge) being Deen (Religion), so look to whom you take your Deen from!
FOOTNOTES
[1] The questioner asked about CPR specifically, however since CPR is one specific type of medical knowledge, we generalized the question to include all fields of medical study, rather than making the question specific to CPR.
SOURCE
This was translated exclusively for www.bakkah.net from a handwritten answer provided by Shaykh Wasee Allaah, file no. AAWA007, dated 1423/6/24.
| Should the imaam of a salafee masjid join a council made up of people of innovation | by Nasrin for everyone |
QUESTION
An imaam asks, "Representatives from all the masjids in my city have formed a council. This council votes on Islaamic affairs, and at times, when the issue they are voting on has an established ruling in the Sharee'ah, they have gone against that and went with the majority's vote. Of course, the members of this council have different 'aqeedahs. We have advised them to follow the Book, the Sunnah, upon the understanding of the Salaf, but they have not taken our advice. Is it permissible for us to sit with this council, seeking to benefit the Muslims in some issues?"
ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah
What kind of benefits? To benefit the masjid?
[ The questioner responds: "No, the general affairs of the Muslims in the city."]
If they are gathering in a masjid, seeking good for the Muslims, benefitting them, and they are from Ahlus-Sunnah, then he should be with them. But if they are people of innovation, then he should not.
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM004, dated 1423/7/23.
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